While Kotter may have believed in his visions, and physical circumstances probably explain those of Ponatovská, Drabik was simply an impostor, who managed not only to live at free quarters, but also to obtain considerable sums of money as a remuneration for alleged negotiations with Turkey. It was indeed through him that Komenský, who was integrity personified, was at Saros Patak accused of indelicacy in financial matters and of greediness for money. These accusations were afterwards echoed by the divines with whom Komenský was engaged in controversies during the last years of his life, and they also found their way into Bayle's _Dictionnaire Historique et Critique_. It must be sufficient to note the enormous influence Drabik acquired over Komenský; to account for it is impossible, unless we assume that much suffering and disappointment had weakened his intellect. This is, however, disproved by the fact that the educational works which Komenský continued to write nearly to the end of his life show little trace of waning mental power. It must be taken into account, also, that visions and prophecies found very general belief in those days. Mr. Keatinge, in his interesting book to which I have already referred, mentions several instances of learned Englishmen who had read the prophecies of Drabik (or Drabicius, as he was called in England), and fully believed in them. Bayle also writes that when, in 1683, the news that the Turks were besieging Vienna reached Paris, the name of the prophet Drabik was in every mouth. Drabik at last came to an evil end. A few months (fortunately) after Komenský's death, Drabik was arrested as a swindler and conspirator. He confessed his impostures and was executed, though he had accepted the creed of Rome in the hope of saving his life.